Bhagavad Gita - Chapter 11 - Shloka (Verse) 2

व्याख्या --भवाप्ययौ हि भूतानां त्वत्तः श्रुतौ विस्तरशो मया -- भगवान्ने पहले कहा था-- मैं सम्पूर्ण जगत्का प्रभव और प्रलय हूँ, मेरे सिवाय अन्य कोई कारण नहीं है (7। 6 7); सात्त्विक, राजस और तामस भाव मेरेसे ही होते हैं (7। 12); प्राणियोंके अलग-अलग अनेक तरहके भाव मेरेसे ही होते हैं (10। 4 5); सम्पूर्ण प्राणी मेरेसे ही होते हैं और मेरेसे ही सब चेष्टा करते हैं (10। 8); प्राणियोंके आदि, मध्य तथा अन्तमें मैं ही हूँ (10। 20); और सम्पूर्ण सृष्टियोंके आदि, मध्य तथा अन्तमें मैं ही हूँ (10। 32)। इसीको लेकर अर्जुन यहाँ कहते हैं कि मैंने आपसे प्राणियोंकी उत्पत्ति और प्रलयका वर्णन विस्तारसे सुना है। इसका तात्पर्य प्राणियोंकी उत्पत्ति और विनाश सुननेसे नहीं है, प्रत्युत इसका तात्पर्य यह सुननेसे है कि सभी प्राणी आपसे ही उत्पन्न होते हैं, आपमें ही रहते हैं और आपमें ही लीन हो जाते हैं अर्थात् सब कुछ आप ही हैं।

तथा --, मैंने आपसे प्राणियोंके भव -- उत्पत्ति और अप्यय -- प्रलय? ये दोनों संक्षेपसे नहीं? विस्तारपूर्वक सुने हैं और हे कमलपत्राक्ष अर्थात् कमलपत्रके सदृश नेत्रोंवाले कृष्ण आपका अविनाशी -- अक्षय माहात्म्य भी मैं सुन चुका हूँ। श्रुतम् यह क्रियापद पूर्ववाक्यसे लिया गया है।

Starting from the seventh chapter, the speech spoken by the Lord for the purpose of determining the meaning of the word 'Tat' (That) has also been heard by me; this he states with 'Kincha' etc.

The creation and dissolution of beings happen from You; this is connected with 'heard from You'.

'Mahatmyam' means the nature of the great soul (You), whether absolute or conditioned, in the form of being the Self of all etc.; to indicate the continuity (of the verb 'heard') by modifying the case, 'Api cha' (and also) is said.

Moreover, having the intention that 'I have heard the speech that removes the delusion which covers Your divine nature and generates the perception of You being a human, thinking "This Vasudeva is my maternal cousin",' he speaks.

'Bhavapyayau' means the origin and dissolution of beings happen from You; this I have heard from You. Through statements like 'I am the source of all, from Me everything revolves,' and that too not briefly but repeatedly, he says 'Vistarashah' (in detail).

He who has eyes large like a lotus petal with red corners is 'Kamalapatraksha'; the address is such to indicate that the sustenance of beings comes only from You who have accepted the form of the Lotus-Eyed one.

'Mahatmanah bhavah' means greatness, Your undecaying sovereignty devoid of decline, has also been heard by me; this connects by modifying the case.

'Bhava' etc. Similarly, starting from the seventh chapter up to the tenth, the origin and dissolution of beings were also spoken by You—'I am the source of all, everything evolves from Me'; those two also I have heard in detail from You.

O Lotus-Eyed one! The inexhaustible greatness also—that 'These actions do not bind Me,' meaning even though being the creator of a diverse creation, there is no fault of partiality or cruelty in You, and even being the creator of the world, there is not a trace of modification—predominantly clarifying the meaning of the word 'Tat' (That) in this manner, has been heard; this is the connection.

Similarly, from the seventh up to the tenth chapter, the 'Bhavapyayau', meaning origin and dissolution, of all beings distinct from You, happening from You the Supreme Self, have been heard by me in detail.

O Lotus-Eyed one! Your 'Avyayam' meaning eternal lordship over all sentient and insentient entities, Your supremacy through the multitude of auspicious qualities like knowledge and strength, Your being the support of all, and Your being the impeller in all activities like thinking and blinking etc.

— such immeasurable greatness has also been heard. The word 'Hi' is to indicate the desire to see which will be described later.

Moreover — 'Bhavapyayau' etc. The creation and dissolution of beings happen from You alone, this I have heard in statements like 'I am the origin and dissolution of the entire world', in detail, again and again.

He whose eyes are pleasant and large like a lotus petal — O Lotus-Eyed one! And greatness that is 'Avyayam', meaning imperishable, has been heard.

Despite being the agent of the creation of the universe, despite being the impeller of auspicious and inauspicious actions, and despite being the bestower of diverse fruits like bondage and liberation — the immeasurable greatness characterized by changelessness, impartiality, non-attachment, and indifference has been heard; through statements like 'Men think of Me, the Unmanifest, as having manifestation', 'By Me all this is pervaded', 'Actions do not bind Me', 'I am the same to all beings', etc.

Therefore, because individual souls are dependent on You, my delusion expressed as 'I am the doer' etc. is gone; this is the purport.

To exclude the interpretation of 'Bhavapyayau hi' etc. as merely the reason for the context at hand, and to reveal it as a separate meaning, he says 'Tatha cha' (And so). 'From the seventh up to the tenth' — the Commentator (Ramanuja), by mentioning the chapters he has reviewed, implies the statements contained therein.

That which is indicated by the non-restriction of the plural number and stated in 'I am of the whole' [7.6] etc., he states as 'Tvadvyatiriktanam' (of those distinct from You). Since this is the speech of Arjuna whose delusion regarding the human nature (of Krishna) has ceased, by 'Tvattah' (from You) the form useful for creation and dissolution is intended; with this intention, 'Paramatmanah' (from the Supreme Self) is said.

Since the word 'Apyaya' (dissolution) might not connect with the ablative case, and 'Bhavapyaya' could be understood as Samsara and Moksha, to refute that he says — 'Utpattipralayau' (creation and dissolution). The ablative case is used in the sense of a general cause common to both efficient and material causes; this is how 'Apyaya' connects. The connection 'Heard from You' (Tvattah shrutau) has weak purpose, this is the idea.

'Vistarashah' means in detail. By 'Kamalapatraksha' (Lotus-Eyed), it is indicated that the possession of a non-material (divine) body distinguished by being the 'Lotus-Eyed One' (Pundarikaksha) propounded in the Antaraditya Vidya (knowledge of the Person within the Sun) etc., is clearly perceived even in this incarnation. For indeed, the imperishable greatness of the Pundarikaksha alone, such as being the Lord of desires of all worlds, is heard there (in scripture).

In 'Mahatmyam', the word 'Tava' (Yours) is connected by modifying the case. By the word 'Avyaya', the state of being unlimited by time, object, number, and excellence, which was established before, is intended here; with this intention, he speaks from 'Nityam' (eternal) up to 'Aparimitam' (immeasurable).

This lordship (Sheshitvam) etc. has been elaborated before through verses like 'Earth, water...' [7.4], 'There is nothing higher than Me' [7.7], 'All this is in Me' [7.7], 'Intellect, knowledge' [10.4] etc. The word 'Hi' is for indicating the desire to see which will be spoken of. Since there is a lack of suitability for meanings like causality or well-known fame here, this meaning is in accordance with the context; this is the purport.

गुरु और शिष्य के संवाद में? यह स्वाभाविक है कि किसी कठिन विषय की समाप्ति पर शिष्य के मन में कुछ शंका या प्रश्न उठें। उस शंका की निवृत्ति के लिए वह गुरु के पास जा सकता है? परन्तु प्रश्न करने के पूर्व उसे यह सिद्ध करना होगा कि वह विवेचित विषय को स्पष्टत समझ चुका है। तत्पश्चात्? उसे अपनी नवीन शंका का समाधान कराने का अधिकार प्राप्त हो जाता है। इस पारम्परिक पद्धति का अनुसरण करते हुए अर्जुन भगवान् श्रीकृष्ण को यह बताने का प्रयत्न करता है कि वह पूर्व अध्याय का विषय समझ चुका है। उसने श्रवण के द्वारा भूतों की उत्पत्ति और प्रलय तथा भगवान् की असंख्य विभूतियों को समझ लिया है।फिर भी? एक संदेह रह ही जाता है? जिसका निवारण तभी होगा जब प्रात्यक्षिक दर्शन से उसकी बुद्धि को तत्त्व का निश्चयात्मक ज्ञान हो जायेगा। यह श्लोक विश्वरूप दर्शन की इच्छा को प्रगट करने की पूर्व तैयारी है। जब शिष्य अपनी योग्यता सिद्ध करने के पश्चात् कोई युक्तिसंगत प्रश्न पूछता है अथवा किसी संभावित विघ्न की निवृत्ति का उपाय जानना चाहता है?तो गुरु को उसकी सभी सम्भव सहायता करनी चाहिये। हम देखेंगे कि योगेश्वर श्रीकृष्ण यहाँ अपनी वरिष्ठता को भी त्याग कर केवल असीम अनुकम्पावशात् अर्जुन को अपना विराट् रूप दर्शाते हैं? केवल इसलिए कि उनके शिष्य ने उसे देखने का आग्रह किया था।अर्जुन अपनी इच्छा को अगले श्लोक में व्यक्त करता है।

Similarly, from the seventh up to the tenth chapter, the Lord's speech which is predominant in determining the meaning of the word 'Tat' (That) has also been heard by me; this he states — The 'Bhavapyayau', meaning origin and dissolution of beings, happening from You alone, have been heard by me from You alone 'Vistarashah' (in detail), not briefly; meaning repeatedly.

You who have eyes that are long, with red corners, and supremely beautiful like a lotus petal — O Lotus-Eyed one! This mention of excessive beauty is due to excessive love.

Not only have origin and dissolution been heard from You; 'Mahatmanah' (of the Great Soul), Your nature, meaning 'Mahatmyam' (greatness) — unsurpassed sovereignty, changelessness even while being the agent of world creation etc., impartiality even while being the impeller of auspicious and inauspicious actions, detachment and indifference even while being the giver of diverse fruits like bondage and liberation, and also other qualities like being the Self of all, both conditioned and unconditioned — that 'Avyayam', meaning imperishable (greatness), has been heard by me; this follows by modifying the case due to the word 'Cha' (and).

Moreover — 'Bhavapyayau' etc. The 'Bhavapyayau', meaning origin and destruction of beings,

through statements like 'I am the beginning' [10.20] etc. — O Lotus-Eyed one (destroyer of distress by mere glance) — have been heard by me in detail from You. The 'Avyayam' greatness, meaning in the form of maintenance and protection, and also in the form of protection after destruction, has been heard.

'By that, delusion is destroyed' — this connects with the previous (verse) itself.

'Bhavah' means origin, 'Apyayah' means dissolution; those two 'Bhavapyayau' of beings, have been heard by me in detail, not briefly; 'Tvattah' means from You.

The petal of a lotus is 'Kamalapatra', like that are Your eyes, so You are 'Kamalapatraksha' — O Lotus-Eyed one!

'Mahatmanah bhavah' means greatness also, which is 'Avyayam' meaning imperishable, has been heard — this is carried forward.

'Bhavapyayau' etc. Your nature as the cause of the world has been heard by me;

and also the greatness, all this which is Your form of Vibhuti (glory), (has been heard by me).

भवाप्ययौ the origin and the dissolution? हि indeed? भूतानाम् of beings? श्रुतौ hav been heard? विस्तरशः in detail? मया by me? त्वत्तः from Thee? कमलपत्राक्ष O lotuseyed? माहात्म्यम् greatness? अपि also? च and? अव्ययम् inexhaustible.Commentary Kamalapatraksha Lotuseyed or having eyes like lotuspetals. Kamalapatra also means knowledge of the Self. He who can be obtained by knowledge of the Self is Kamalapatraksha.

Kamala-partraksa, O You with eyes like lotus leaves; bhava-apyayau, the origin and dissolution- these two; bhutanam, of beings; srutau, have been heard; maya, by me; vistarasah, in detail-not in brief; tvattah, from You. Ca, and; (Your) avyayam, undecaying; mahatmyam, glory, too;-has been heard-(these last words) remain understood.

Likewise, beginning from the seventh, and ending with the tenth discourse, the origination and dissolution of all beings other than You, as issuing from You, the Supreme Self, have been heard at length by me. Your unlimited greatness, immutable and eternal, Your principalship (Sesitva) over all sentient and non-sentient things, Your supreme greatness consisting of the host of auspicious attributes like knowledge, strength etc., Your being the supporter of all things and actuator of all activities like thinking, blinking etc., have also been heard. Here the term, 'hi' (verily) expresses the desire to have the vision which is going to be revealed.